اشترك بالحزمة الذهبية واحصل على وصول غير محدود شمرا أكاديميا
تسجيل مستخدم جديدThe equations of medieval cosmology
104
0
0.0
(
0
)
تأليف
Roberto Buonanno
اسأل ChatGPT حول البحث
ﻻ يوجد ملخص باللغة العربية
In Dantean cosmography the Universe is described as a series of concentric spheres with all the known planets embedded in their rotation motion, the Earth located at the centre and Lucifer at the centre of the Earth. Beyond these celestial spheres, Dante represents the angelic choirs as other nine spheres surrounding God. The rotation velocity increases with decreasing distance from God, that is with increasing Power (Virtu). We show that, adding Power as an additional fourth dimension to space, the modern equations governing the expansion of a closed Universe (i. e. with the density parameter Omega_0>1) in the space-time, can be applied to the medieval Universe as imaged by Dante in his Divine Comedy. In this representation the Cosmos acquires a unique description and Lucifer is not located at the centre of the hyperspheres.
قيم البحث
اقرأ أيضاً
We survey early Indian ideas on the speed of light and the size of the universe. A context is provided for Sayanas statement (14th century)that the speed is 2,202 yojanas per half nimesha (186,000 miles per second!). It is shown how this statement ma
y have emerged from early Puranic notions regarding the size of the universe. Although this value can only be considered to be an amazing coincidence, the Puranic cosmology at the basis of this assertion illuminates many ancient ideas of space and time.
I argue that some important elements of the current cosmological model are conventionalist in the sense defined by Karl Popper. These elements include dark matter and dark energy; both are auxiliary hypotheses that were invoked in response to observa
tions that falsified the standard model as it existed at the time. The use of conventionalist stratagems in response to unexpected observations implies that the field of cosmology is in a state of degenerating problemshift in the language of Imre Lakatos. I show that the concordance argument, often put forward by cosmologists in support of the current paradigm, is weaker than the convergence arguments that were made in the past in support of the atomic theory of matter or the quantization of energy.
Modern scientific cosmology pushes the boundaries of knowledge and the knowable. This is prompting questions on the nature of scientific knowledge. A central issue is what defines a good model. When addressing global properties of the Universe or its
initial state this becomes a particularly pressing issue. How to assess the probability of the Universe as a whole is empirically ambiguous, since we can examine only part of a single realisation of the system under investigation: at some point, data will run out. We review the basics of applying Bayesian statistical explanation to the Universe as a whole. We argue that a conventional Bayesian approach to model inference generally fails in such circumstances, and cannot resolve, e.g., the so-called measure problem in inflationary cosmology. Implicit and non-empirical valuations inevitably enter model assessment in these cases. This undermines the possibility to perform Bayesian model comparison. One must therefore either stay silent, or pursue a more general form of systematic and rational model assessment. We outline a generalised axiological Bayesian model inference framework, based on mathematical lattices. This extends inference based on empirical data (evidence) to additionally consider the properties of model structure (elegance) and model possibility space (beneficence). We propose this as a natural and theoretically well-motivated framework for introducing an explicit, rational approach to theoretical model prejudice and inference beyond data.
Every society has a story rooted in its most ancient traditions, of how the earth and sky originated. Most of these stories attribute the origin of all things to a Creator - whether God, Element or Idea. We first recall that in the Western world all
discussions of the origin of the world were dominated until the 18th century by the story of Genesis, which describes the Creation as an ordered process that took seven days. Then we show how the development of mechanistic theories in the 18th century meant that the idea of an organized Creation gave way to the concept of evolution, helped by the fact that in the 19th century astrophysicists discovered that stars had their origin in clouds of gas. We conclude with Big bang theory, conceived at the beginning of the 20th century, that was subsequently developed into a more or less complete account of the history of the cosmos, from the supposed birth of space, time and matter out of the quantum vacuum until the emergence of life (at least on our planet Earth, and much probably elsewhere) and beyond.
سجل دخول لتتمكن من نشر تعليقات
التعليقات
جاري جلب التعليقات
سجل دخول لتتمكن من متابعة معايير البحث التي قمت باختيارها
